12. In this context Allah knows that the inner-self whispers disbelief into the mind, saying, Resurrection and Reckoning is a far-fetched idea (Au.).

13. In Arabic, every artery in the blood-circulation system is known as “habl.” Two such major arteries were thought to be in the neck while two near the heart, and the allusion could be to any one of them. The important point is, Allah (swt) is closer than whatever is closer to man in his body (Shafi`).

Ibn Jarir does not explicitly discuss who is meant by the pronoun “We.” But the explanation that he offers implies, quite clearly, that it is Allah who is meant. His explanation of the whole verse is, “That is, We have greater power over his jugular vein, and closer to it in Our mastery over it than he.” But Ibn Kathir, perhaps in his attempt to escape from ideas of anthropomorphism, incarnation, unionism, or Transcendent Unity of Being (wahdatu al-wujud), asserts – without the support of an authority - that by “We” it is angels that are meant, those who write men’s deeds.

However, we do not see why accepting the apparent meaning should necessarily entail the implicated meanings. Today’s scientific advances are showing that the physical world is so complicated as to defy explanation. There are theories for instance which say that there could be multiple universes around us, in various dimensions, but which we cannot observe because of the dimensional problem. It is conjectured that our own universe might be passing through another, invisible universe. The nature of the Divine, His Presence, His Attributes, and His mode of contact with the humans, will never be understood by those barred from sighting Him in this world. We might as well leave the words as they are - unexplained (Au.).

Zamakhshari, Razi and Qurtubi accept the pronoun as referring to Allah, and explain that the allusion by nearness is to knowledge. That is, He is closer to man in knowledge than his jugular vein.

Mufti Shafi` explains that Allah’s contact and communion with man is something that can only be felt but whose nature cannot be explained. He said (96: 19),

“Prostrate yourself and get closer”

The Prophet (saws) said in the cave, during His Hijrah journey as in the Qur’an (9: 40),

“Rest assured, Allah is with us.”

Musa (asws) had assured his people (26: 62),

which is to say, “Surely, my Lord is with me.” A hadith says that man is closest to Allah during his prostration. Thus, Allah’s nearness is established, but how? This cannot be established for sure.

Majid’s comment is as follows: “That is the exact relationship in Islam, between God and man. Of course, there is no identity between the two: we remain ourselves, and He the great Other. Yet His communion with us is of a more intimate nature than is that of ourselves with us. The verse also does away entirely with the idea of God being remote and unapproachable, and stresses His all-pervading character and His intimacy with His creator.”

14. The allusion is to the two angels appointed to write down all that a man does. The one on the right records good deeds while the other on the left records evil deeds. The one on the right has the command over the other. So that, when a man commits evil, he says to the one on the left, “Wait, do not write. Maybe he will repent.” (Zamakhshari: “Wait for seven hours”). The two change their shifts with two others every twelve hours. Thus, in sum, four angels are involved. Ibn `Abbas said that the four also guard the person (Ibn Jarir, Qurtubi, Ibn Kathir).

The angels write down every syllable that one utters, every little action that issues. Imam Ahmed b. Hanbal was heard moaning during his illness. When Ta’ us came to know, he remarked that angels write down even one’s moaning. It is said that thereafter Ibn Hanbal was not heard moaning until his death (Ibn Kathir).

It is said that the recording angels part company only when one goes to the water closet or is in intercourse (Zamakhshari).

There are various suggestions about how many angels are actively involved with an individual. But that the guardian angels are different from those that keep records, has consensus over it. The following Qur’anic ayah (13: 11) should not lead to confusion,

“For him there are successive (angels), before him and behind him, guarding him by Allah’s command” (Alusi).

15. Yusuf Ali comments: “Then each ‘word’ spoken is taken down by a guardian (raqib). This has been construed to mean that the guardian only records words, not thoughts which are not uttered. Thoughts may be forgiven if not uttered, and still more if they do not issue in action. At the stage at which we clothe a thought in words, we have already done an action. The Recorders mentioned in the last verse make a complete Record, in order to supply motives and springs of action, which will affect the degrees or status in the Hereafter. The three together, individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural, not dual number) mentioned in lxxii. 11.”

16. That is, never are the two angels fatigued, bored, or unprepared to record the happenings. They are ever fresh, ever attentive (Au.).

17. Majid writes: “… in addition to its other meanings, (haqq) also means, ‘A necessity, or requisite, thing. A thing or an event that is decreed or destined.’”

No one can escape the agony of death. `A’isha reports that at the time of his death the Prophet would dip his hand in a bowl of water near him, rub his face and say, as in Bukhari,

“There is no deity save Allah, surely death has its agonies.” Then he rested his hand in a fixed position and began to say, “To the company on High,” until the soul was withdrawn and his hand fell down (Qurtubi, Ibn Kathir).

18. That will be another day of great consequences. The Prophet said, as in a hadith of Tirmidhi rated by him and Haythami as Hasan:

“How should I relax when the bearer of the Trumpet has placed the Trumpet on his lips and awaits attentively as to when will he be ordered to blow, so that he can blow.” As if this was a bit tough on his Companions, so he told them, say,

“Allah is sufficient for us, and a good Trustee, upon Allah We have placed our trust” (Ibn Kathir).

19. That is, the day has come when the threats of punishment will be fulfilled (Au.).

20. `Uthman ibn `Affan (and many others of the Salaf) is reported to have said that two angels will accompany man throughout the Field of Resurrection: one driving him, and another a witness to his deeds (Ibn Jarir, Qurtubi, Ibn Kathir).

21. This is one of the two angels who used to keep the record (Au.).

22. “`Atid”: that is, (a record) well prepared, ready for presentation. The allusion by “this” is to the book of deeds, and the speaker is the angel.

23. That is, “You, the two angels.”

24. A pertinent hadith is in Ahmad and is sort of acceptable by Haythami’s standards:

The Prophet (saws) said, “A neck will rise from the Fire saying, ‘This day I have been given charge of three: every tyrant, everyone who set a deity along with Allah, and he who killed a soul without any cause.’ Then it will encircle them and cast them into the depth of Hell.”

25. “Transgressor” does not seem to express the understanding of the Salaf as in Ibn Jarir. They explained “mu`tadd” as someone who breaks the boundaries of moral rectitude in his behavior, talk, and personal affairs.

26. Ibn `Abbas, Mujahid, Qatadah and others said that this close companion is the Devil (Ibn Jarir), who was appointed to accompany the man because of his evil ways of life, as Allah (swt) said (43: 36):

“And, whoso turns a blind eye to the remembrance of the Compassionate, We assign over him a devil, who is then his close companion” (Au.)

27. While several other meanings are possible, presented by several commentators, one allusion seems to be to the decision to the effect that those who committed Association will not enter Paradise (Au.).

28. The textual word is “zallam” meaning, a great wrongdoer, and one possibility for using this exaggerated form is that, “Had I punished the innocent, I would surely be a great wrongdoer” (Zamakhshari).

Zarkashi has in his “Al-Burhan fi `Ulum al-Qur’an” stated that another possible meaning is, had Allah (swt) been a wrongdoer, He would have been so to a great degree, since all His Qualities reach the highest degree of perfection. Hence the exaggerated form zallam and not a mere zalim (Au.).